Daniel 4:26

4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ¹  rules.

Daniel 2:49

2:49 And at Daniel’s request, the king ²  appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. ³ 

Daniel 10:8

10:8 I alone was left to see this great vision. My strength drained from ⁴  me, and my vigor disappeared; ⁵  I was without energy. ⁶ 

Daniel 11:30

11:30 The ships of Kittim ⁷  will come against him, leaving him disheartened. ⁸  He will turn back and direct his indignation against the holy covenant. He will return and honor ⁹  those who forsake the holy covenant.

Daniel 10:13

10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But ¹⁰  Michael, one of the leading princes, came to help me, because I was left there ¹¹  with the kings of Persia.

Daniel 4:23

4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ –

Daniel 9:7

9:7 “You are righteous, ¹²  O Lord, but we are humiliated this day ¹³  – the people ¹⁴  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

Daniel 12:13

12:13 But you should go your way ¹⁵  until the end. ¹⁶  You will rest and then at the end of the days you will arise to receive ¹⁷  what you have been allotted.” ¹⁸ 

Daniel 2:22

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

Daniel 4:4

Nebuchadnezzar Dreams of a Tree Chopped Down

4:4 (4:1) ¹⁹  I, Nebuchadnezzar, was relaxing in my home, ²⁰  living luxuriously ²¹  in my palace.

Daniel 4:15

4:15 But leave its taproot ²²  in the ground,

with a band of iron and bronze around it ²³ 

surrounded by the grass of the field.

Let it become damp with the dew of the sky,

and let it live with ²⁴  the animals in the grass of the land.

Daniel 12:9

12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.

Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ²⁵  by my own mighty strength ²⁶  and for my majestic honor?”

Daniel 7:12

7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living ²⁷  for a time and a season.

Daniel 10:17

10:17 How, sir, am I able to speak with you? ²⁸  My strength is gone, ²⁹  and I am breathless.”

Daniel 11:26

11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ³⁰  many will be killed in battle.

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ³¹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ³²  the LORD our God by turning back from our sin and by seeking wisdom ³³  from your reliable moral standards. ³⁴ 

Daniel 1:3

1:3 The king commanded ³⁵  Ashpenaz, ³⁶  who was in charge of his court officials, ³⁷  to choose ³⁸  some of the Israelites who were of royal and noble descent ³⁹  –

Daniel 2:11

2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ⁴⁰ 

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ⁴¹  interpretation.

Daniel 11:32

11:32 Then with smooth words he will defile ⁴²  those who have rejected ⁴³  the covenant. But the people who are loyal to ⁴⁴  their God will act valiantly. ⁴⁵ 

Daniel 4:25

4:25 You will be driven ⁴⁶  from human society, ⁴⁷  and you will live ⁴⁸  with the wild animals. You will be fed ⁴⁹  grass like oxen, ⁵⁰  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁵¹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 5:21

5:21 He was driven from human society, his mind ⁵²  was changed to that of an animal, he lived ⁵³  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

Daniel 2:35

2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ⁵⁴  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 10:20

10:20 He said, “Do you know why I have come to you? ⁵⁵  Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming.

[4:26]  ¹ sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

[2:49]  ² tn Aram “and Daniel sought from the king and he appointed.”

[2:49]  ³ tn Aram “was at the gate of the king.”

[10:8]  ⁴ tn Heb “did not remain in.”

[10:8]  ⁵ tn Heb “was changed upon me for ruin.”

[10:8]  ⁶ tn Heb “strength.”

[11:30]  ⁷ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

[11:30]  ⁸ sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

[11:30]  ⁹ tn Heb “show regard for.”

[10:13]  ¹⁰ tn Heb “and behold.”

[10:13]  ¹¹ tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).

[9:7]  ¹² tn Heb “to you (belongs) righteousness.”

[9:7]  ¹³ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁴ tn Heb “men.”

[12:13]  ¹⁵ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ¹⁶ tc The LXX lacks “until the end.”

[12:13]  ¹⁷ tn The word “receive” is added in the translation for clarification.

[12:13]  ¹⁸ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[4:4]  ¹⁹ sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.

[4:4]  ²⁰ tn Aram “my house.”

[4:4]  ²¹ tn Aram “happy.”

[4:15]  ²² tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.

[4:15]  ²³ sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.

[4:15]  ²⁴ tn Aram “its lot be.”

[4:30]  ²⁵ tn Aram “house.”

[4:30]  ²⁶ tn Aram “by the might of my strength.”

[7:12]  ²⁷ tn Aram “a prolonging of life was granted to them.”

[10:17]  ²⁸ tn Heb “How is the servant of this my lord able to speak with this my lord?”

[10:17]  ²⁹ tn Heb “does not stand.”

[11:26]  ³⁰ tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

[4:32]  ³¹ tn Aram “until.”

[9:13]  ³² tn Heb “we have not pacified the face of.”

[9:13]  ³³ tn Or “by gaining insight.”

[9:13]  ³⁴ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[1:3]  ³⁵ tn Or “gave orders to.” Heb “said to.”

[1:3]  ³⁶ sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.

[1:3]  ³⁷ sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.

[1:3]  ³⁸ tn Heb “bring.”

[1:3]  ³⁹ tn Heb “and from the seed of royalty and from the nobles.”

[2:11]  ⁴⁰ tn Aram “whose dwelling is not with flesh.”

[5:17]  ⁴¹ tn Or “the.”

[11:32]  ⁴² tn Or “corrupt.”

[11:32]  ⁴³ tn Heb “acted wickedly toward.”

[11:32]  ⁴⁴ tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.

[11:32]  ⁴⁵ sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.

[4:25]  ⁴⁶ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁴⁷ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁴⁸ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁴⁹ tn Or perhaps “be made to eat.”

[4:25]  ⁵⁰ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁵¹ tn Aram “until.”

[5:21]  ⁵² tn Aram “heart.”

[5:21]  ⁵³ tn Aram “his dwelling.”

[2:35]  ⁵⁴ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[10:20]  ⁵⁵ sn The question is rhetorical, intended to encourage reflection on Daniel’s part.